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"In Love with the Image": Transitive Being and Typological Desire in Jonathan Edwards

"In Love with the Image": Transitive Being and Typological Desire in Jonathan Edwards jennifer l. leaderDuquesne University ‘‘In Lovewith the Image’’ Transitive Being and Typological Desire in Jonathan Edwards Perhaps there is not one leaf of a tree, nor spire of grass, but what has effects all over the universe, and will have to the end of eternity. —Jonathan Edwards, 1721 I find letters from God dropped in the street, and every one is signed by God’s name, And I leave them where they are, for I know that others will punctually come forever and ever. —Walt Whitman, 1855 It seems a long time now since someone has reminded us that the Jonathan Edwards of the vast, mystical private notebooks inhabited a joyous, God-filled universe of plenitude and desire, of divine intimacy and human physicality—a universe whose jubilant tone would ring with as much familiarity in Walt Whitman’s Transcendentalist cosmos as in Emily Dickinson’s Calvinist one. But then, there are many Jonathan Edwardses. The enormous scope of this eighteenth-century divine’s erudition, pub- lic and personal writings, and historical influence makes him a crucial and controversial figure to students of American history, philosophy, the- ology, and literature alike. Laid claim to so stridently by so many (and for so long—the process of dividing http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Early American Literature University of North Carolina Press

"In Love with the Image": Transitive Being and Typological Desire in Jonathan Edwards

Early American Literature , Volume 41 (2) – Jun 28, 2006

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Publisher
University of North Carolina Press
Copyright
Copyright © 2006 The University of North Carolina Press.
ISSN
1534-147X

Abstract

jennifer l. leaderDuquesne University ‘‘In Lovewith the Image’’ Transitive Being and Typological Desire in Jonathan Edwards Perhaps there is not one leaf of a tree, nor spire of grass, but what has effects all over the universe, and will have to the end of eternity. —Jonathan Edwards, 1721 I find letters from God dropped in the street, and every one is signed by God’s name, And I leave them where they are, for I know that others will punctually come forever and ever. —Walt Whitman, 1855 It seems a long time now since someone has reminded us that the Jonathan Edwards of the vast, mystical private notebooks inhabited a joyous, God-filled universe of plenitude and desire, of divine intimacy and human physicality—a universe whose jubilant tone would ring with as much familiarity in Walt Whitman’s Transcendentalist cosmos as in Emily Dickinson’s Calvinist one. But then, there are many Jonathan Edwardses. The enormous scope of this eighteenth-century divine’s erudition, pub- lic and personal writings, and historical influence makes him a crucial and controversial figure to students of American history, philosophy, the- ology, and literature alike. Laid claim to so stridently by so many (and for so long—the process of dividing

Journal

Early American LiteratureUniversity of North Carolina Press

Published: Jun 28, 2006

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